thiruvAimozhi – 3.8.1 – mudiyAnE

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Third Centum >> Eighth decad

vishnu-on-garuda

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr mercifully explains how his divine heart is unhappy due to not having seen emperumAn after having desired for that.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr mercifully explains the great attachment of his divine heart towards emperumAn who is the apt [lord], the refuge and the goal.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

First pAsuram. AzhwAr speaks about the great desire of his divine heart to attain him.

pAsuram

mudiyAnEe! mUvulagum thozhudhEththum sIr
adiyanEe! Azhkadalaik kadaindhAy! puLLUr
kodiyAnEe! koNdal vaNNA! aNdaththumbaril
nediyAnEe! enRu kidakkum en nenjamE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

mudiyAnE – Oh one with the crown (which highlights your supremacy of being the lord of both spiritual and material realm)!

(Due to that relationship)
mUvulagum – all the worlds
thozhudhu Eththum – will approach and praise
sIr adiyAnE – Oh one who is having the divine feet which have the complete qualities of being the apt refuge!

(Even if those who take shelter of you, pray for worldly benefits)
Azh kadal – the deep ocean
kadaindhAy – Oh one who helped them by churning!
puL Ur kodiyAnE – Oh one who is having periya thiruvadi (garudAzhwAr) as his vehicle and the flag (so he can visit his devotees and give them pleasure when they see him from distance)!
koNdal – Like a black cloud (to be enjoyed by those devotees and to invigorate them)
vaNNA! – oh one who is having the form!

(after giving this joy of experiencing the beautiful form)
aNdaththu – the residents of paramapadham
umbaril – the leader of nithyasUris
nediyAnE – Oh the great!
enRu – meditating upon these (qualities individually)
en nenjam – my heart
kidakkum – will remain still (being very weak without engagement in any activity)

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh one with the crown (which highlights your supremacy of being the lord of both spiritual and material realm)! Oh one who is having the divine feet which have the complete qualities of being the apt refuge, which are approached and praised by all the worlds! Oh one who helped the dhEvathAs by churning the deep ocean! Oh one who is having periya thiruvadi (garudAzhwAr) as his vehicle and the flag (so he can visit his devotees and give them pleasure when they see him from distance)! oh one who is having blackish cloud like form! Oh the great leader of the nithyasUris who are the residents of paramapadham! My heart will remain still (being very weak without engagement in any activity) meditating upon these qualities.

aNdaththu umbar can also mean dhEvas starting with brahmA.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • mudiyAnE – His crown is the one which reveals his primordial lordship and his ownership over both spiritual and material realms; AzhwAr first sights the divine crown which highlights his supremacy. His crown is so great that it will make others’ crowns fake. His crown is such that, it controls both spiritual and material realms.
  • mudiyAnEe – The depth of AzhwAr’s anxiety can be identified by the tone of the lengthy cry. There is no specific order of starting with low pitch and reaching high pitch; it (his cry) right away starts in high pitch [It is also explained as – AzhwAr is directly focussing on the highest spot – the crown on the head instead of starting from lower parts of his divine body].
  • mudiyAnEe AzhwAr referred “ponmudiyan” previously (thiruvAimozhi 3.7.4) and is re-emphasising it here.
  • mUvulagum … – Oh one who has the divine feet which are the refuge for all worlds without discriminating based on the qualities or the lack of them [in those who are surrendering]! After being captivated by the divine crown, AzhwAr falls at the divine feet of emperumAn. AzhwAr never leaves the divine feet of emperumAn. He is being triggered by his previous statement in thiruvAimozhi 3.7.7 “than thALiNaik kIzh koLLum”  (one who places under his divine feet). This implies that AzhwAr is requesting emperumAn to place his divine feet which is common to all worlds, on his head.
  • Azh kadalaik kadaindhAy – He is reminded by thiruvAimozhi 3.7.5 “AramudhUttiya appanai” (the lord who fed the nectar). Oh emperumAn who painstakingly helps even those who desire for worldly benefits after leaving the enjoyment in such divine feet. As said in SrI rAmAyaNam yudhdha kANdam 19.31 “apramEyO mahOdhadhi:” (immeasurable great ocean), emperumAn who took on the immeasurable great ocean and made it look like a small pit of water and churned it.
  • puL Ur kodiyAnEe – Oh one who has periya thiruvadi (garudAzhwAr) as vehicle and flag to visit those who are affectionate towards you! Vehicle helps him reach where his devotees are and garudAzhwAr becomes the flag to help the devotees know his arrival from distance and sustain themselves. [In connection with previous phrase of “Azh kadalaik kadaindhAy“] This is also explained as emperumAn arriving on garuda to present the nectar in a jug like container when the dhEvas (celestial beings) became tired churning the ocean to fetch the nectar from it.
  • koNdal vaNNA – When he appeared on garuda, he resembled a blackish cloud trying to devour mEru mountain. mahAbhAratham “neelam mErAvivAmbhudham” (Like a water laden cloud on top of the mEru mountain).
  • aNdaththu umbaril – Looking at his sitting posture on garudAzhwAr, he surely is to be believed as the supreme lord. From his posture, it is clear that his [immeasurable] wealth is greater than the measurable wealth of brahmA et al. Like his beauty, his wealth is attractive too.
  • enRu kidakkum – When one starts saying “nediyAnE“, one cannot stop saying that they desire to see him or hear him. Rather one would keep saying “nediyAnEe!” [with a long syllable] extending the tone continuously, like staying in the same posture and getting bed-sours. His heart is said to be like SrI bharathAzhwAn who cried out in a meek voice “AryA!” and remained silent as said in SrI rAmAyaNam ayOdhyA kANdam 99.88 “ukthvAryEthi sakruth dhInam punarnOvAcha kinchana“.
  • en nenjamE – Unlike in thiruvAimozhi 5.3.5 “kodiya en nenjam” (my cruel heart) [where AzhwAr praises his heart], he is not praising his heart here. He says “While my heart do what I did [desire for emperumAn], what can I do to relieve it’s agony?”. When asked “Should you not wait for your husband [lord] to bless you with his visit?”, AzhwAr replies “How can I pacify my heart which is very eager to see him?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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